into that from whence they were exhaled and drawne faith Tertullian Eadem ratione species illa intercepta est qua edita fuerat si non fuit initium visibile nec finis By which it appeareth that the Doue that descended from heauen and lighted vpon Christ Iesus was fashioned of aire and not of earth for it is said Descendit spiritus sanctus corporali specie sicut columba in ipsum The like may be said of the firy tongues that sate vpon the Apostles at the feast of Whitsontide Factus est repente de coelo sonus tanquam aduenientis spiritus vehementis So that it is cleere that these apparances are framed of aire as the cloud out of which God the Father spake to his Sonne in his transfiguration which vanished into aire as did Moyses also whose body in that apparition was composed of the same element and whiles the Apostles eyes were fixed on these obiects it vanished and they saw none but Christ Iesus alone So when the Angell appeared to Manoah the father of Samson he mounted vp into heauen in a flame of fire and in his ascent was visibly seene of him but by little and little Manoah and his wife lost the sight of him because his body began to dissolue into the first matter whereof it was framed Thus did the Angell that accompanied Tobias in his iourney It is now time said hee for me to returne to him that sent me and presently hee vanished from them And for addition vnto the truth hereof some alleage experience saying that if a man should cut such airie bodies it would fare with them as it doth with the Sun-beame which doth runne together and presently vnite it selfe without any signe of such separation which very well agreeth with the nature of aire and is fit to confute the error of Psellus who in the seuenth chapter of his booke maintaineth that they haue a naturall body yet in the 23. chapter he granteth that such bodies being smit asunder doe ioyne againe as doth the aire when it is diuided whence he might easily haue collected that these bodies must bee made of aire and not proper vnto Angels For touching the reason which he bringeth that if they had not bodies they could not be tormented with fire it is certaine that the diuine prouidence may easily bring to passe that a body may really worke vpon a spirit and likewise the contrary which no Christian can deny to bee by diuine prouidence wrought in the Sacrament of Baptisme where the water as the instrument of the diuine bountie doth really and truly wash and purge the soule that is a spirit and experience teacheth vs this truth in nature for imaginations which are corporall things doe depresse the soule and make it heauie euen vnto death as Christ Iesus himselfe said Besides by this reason we should say that the soules of the damned being departed from this world are not cast into hell-fire because they haue no bodies and must therefore bee impassible And so wee shal fall into their heresie that maintaine that the soules lie sleeping till the day of iudgement which doth directly oppose the holy Scriptures which shew vnto vs that the soules of good men returne vnto God who hath created them to be at quiet in his hands and vnder his protection as S. Stephen saith Domine suscipe spiritum meum and S Paul wished for death to no other end but to be with Christ Cupio inquit dissolui esse cum Christo which is confirmed by S. Iohn in the Reuelation saying Henceforth doe the soules rest from their labours for their good workes follow them and death saith S. Paul shall be a gaine vnto me on the other side they teach that the soules of the reprobate are tormented in the flames of hell as appeareth in the Gospell by the rich Glutton and by the saying of Saint Iohn Baptist who told the Pharisies that the axe was alreadie applied vnto the roote of the tree and euery tree that brought not foorth good fruite should bee hewen downe and cast into the fire This S. Iude affirmeth is already happened to the Sodomites as also to Chorah Dathan and Abiron with their complices and that they went quicke downe to hell But here may an obiection be made how Spirits are able to frame vnto themselues such bodies at their own pleasure S. Augustine answereth that Spirits by a certaine agilitie and naturall power can bring to passe whatsoeuer may be done in nature for they doe perfectly know not onely the effects of nature but the causes also which proceedeth from the refinednesse and subtilitie of spirit wherewith they are indowed which they so well know how to manage and applie that whatsoeuer nature maketh successiuely and at leisure they doe the same in an instant We see the aire diuers times being disposed thereunto by certaine causes is variously depainted with colours and diuers semblances and in the sommer wee sometimes see toades and frogs fall with the raine which proceedeth frō the corruption of the aire from whence also butter-flyes and catterpillers and the like vermine are ingendred all which is produced from the successiue operations of nature The like effects may bee produced by Spirits by vniting of causes whereupon the effects doe necessarily follow Thus we reade that the Diuell tooke vpon him the forme of a Serpent which cannot be denied as also that Pharaohs Magicians by the assistance of Satan did make serpents and frogs appeare before the people and surely they may in the like manner shape and counterfeit any other figure yea of a man himselfe as is cleere by the apparitions recited in the book of Genesis From whence we must draw this necessarie conclusion that it is contrary both to naturall reason and to Scrip that Spirits should haue bodies but that they are incorporeall and inuisible The resolution of all this discourse may bee had in the booke intituled De Ecclesiastic is dog matibus which is amongst the workes of S. Augustine where in the 11. chapter he saith We beleeue that God is inuisible and incorporeall because hee is euery where and is present in all places yet not bounded in by any place but we beleeue that intellectuall substances are corporeall because they are circumscribed in a place as the soule within the body and hence it is that they are called corporeall because they are limited in their substances It remaineth that wee endeuour to know when they were created since Moyses maketh no mention of it and from whence it proceedeth that there is a difference betwixt Spirits so that some are good and some bad CHAP. III. Of the Creation goodnesse or maliciousnesse of Angels SAint Athanasius when he was to giue his full resolution and opinion concerning Spirits vnto Prince Antiochus demandeth in the first place whether Angels were created or no for Moses maketh no mention thereof in the first chap. of Genesis
and experience thereof is from the best and soundest part of men We are therefore to diue into the causes which when we once shall steddily comprehend it will easily bow and incline our vnderstandings to the beleefe of those things and make vs conceiue them not only to be possible but of a more ordinarie frequencie then hath hitherto bin beleeued And in regard that Spirits are the cause of these euents wee are first to know whither there are Spirits or no. There are three sorts of men that haue denied Spirits the first are Philosophers the second are the Sadduces and the third are Atheists Touching Aristotle the prince of Philosophers hee is of opinion that there is one supreme cause not tyed to the pressure and incumbrance of a bodie And he sets downe 47. Spirits subordinate to that supreme cause according to the number of motions which he obserued in the celestiall Orbes of heauen thinking with himselfe that those heauenly bodies could not so ordinately moue vnlesse they were animated and quickened thereunto by some Spirits of life Now whither hee had stolne this out of the holie Scripture or at the least had borrowed it from his Master Plato who might take it from thence because it is said in Ezekiel speaking of the celestiall bodies which are there called wheeles Spiritus vitae erat in rotis or whether hee had inuented the same by the collections which his experience had made from his frequent obseruing of them I cannot tell but surely he said truth except where hee seemeth by exclusion to shut out the rest as if there were no more then those that he recited Wherein he might consider that if those Spirits were necessarie for the vniforme and vncessant motions of the Spheares and by a consequent for the seruice of man Qui est quodammodo finis omnium much more is it conuenient that this first and supreme cause whom hee calleth the alone Prince of all things should be waited on with an infinite number of them for his owne vse and seruice Whereunto agreeth that of Daniel who teacheth vs that Millia millium ministrabant ei decies centena millia assistebant ei Thousand thousands ministred vnto him and tenne thousand times tenne thousand stood before him Whereof Dauid giueth the naturall reason saying Ministrieius vt faciant voluntatem eius and this doth tacitely agree with the saying of Ezechiel Spiritus vitae erat in rotis Mercurius Trismegistus as S. Thomas recites him doth determinately denie that there are good Spirits except those who wheele about the heauens And in this he agreeth with Aristotle although hee was a better Diuine then the other because he yeeldeth that God did make and create them which Aristotle seemed to deny who frameth to himselfe an eternitie euen of thistles and butter-flyes but touching the number of Spirits they are both of one opinion Aristotle doth deny that there are wicked Spirits whose authoritie Physitians did follow and adhere vnto as Psellus witnesseth intending those that were not Christians or which had apostated from the true Religion This sort of men doth ordinarily fall into two grosse errors the one against the immortalitie of the soule as it is recited in the 2. of Wisedome saying that the soule doth altogether resemble the flame that is nourished from the lampe the other is against Spirits for when they are shewed the effects wrought really by the Diuell in the bodies of those hee doth possesse they do adiudge of it more meanely then Aristotle did and affirme that these incongruities doe happen through the indisposition and depraued temper of humours and vitall spirits And thus as they doe by the immortalitie of the soule so heere also they change an immortall and incorruptible spirit into a spirit more earthly and which they would haue to bee quintessented from the temperament of naturall qualities which indeed is nothing else but a blast or smoake Hence it is that S. Augustine doth to this purpose fitly alleage the historie of a Physitian who saith hee was constrained to confesse the immortalitie of soules by a vision which hee had when he lay asleepe wherein hee saw although the casements of his eyes were shut vp and heard although his sense of hearing was tied vp and possessed by sleepe his good Angell speaking vnto him and making him to consider that his soule of it selfe without the aide or seruice of the bodie or any of the organs thereof did see and heare And this is the reason why such kinde of people doe relie and leane too much vpon Philosophie and causes in nature The Sadduces also may be ranked with them because they also denie Spirits as it is recited in the Acts of the Apostles from thence they fall into another inconuenience and that is to deny the immortality of the soule whereupon it followeth of necessitie that they must deny the resurrection of the body which three points are common vnto Atheists and all those that deny Spirits Others there are that are not so frontlesse and grosse in their opinions as the former but grant that as there are good Spirits for the motion of the heauen doth force from them that confession in that so good and necessarie a worke cannot proceed but from a good agent so there are also bad Spirits and that from them many actiōs of villany and naughtinesse doe proceed Of these Porphiry maketh mention in Epistola ad Anebuntem cited by S. Thomas saying that these are the Masters of Sorcerers and of all that vse witchcraft and that they neuer direct any man in a course of goodnesse but giue all passage and furtherance vnto those who haue any propension to doe mischiefe Plato also and his sect doe grant that there is a great number of Spirits whose residence is in the highest region of the aire as birds haue their abiding place in the low and middle region and fishes in the water but they doe heere intermingle many absurdities as wee will declare heereafter To conclude none haue euer perfectly knowen the nature of Spirits but those that haue receiued and vnderstood the holy Scripture Now against Philosophers and Painims wee haue experience against the Saduces who are hereticks amongst the Iewes as Tertullian saith wee haue the fiue bookes of Moses which they themselues admit and for Catholicks and Christians wee haue the consent of all the holy Scriptures both of the old and new Testament S. Thomas in his third booke against the Gentiles doth solidly and learnedly dispute against all the arguments of the Philosophers who affirmed that when any prodigie in nature did happen it was to be attributed to the influence of celestiall bodies which are able to bring forth many things that are hidden and buried from our knowledge It is true saith hee that nature is able to doe much yet notwithstanding it is bounded in and limited so strongly that for
with good workes and not to appeare empty-handed before his God For to what purpose serue the commandements if good workes be not necessary to saluation You goe awry if you imagine to bee saued by doing of nothing for God cannot lie Therefore you may boldly say vnto him Ha! my God with what aboundant mercy hast thou brought back my soule from Hell and endowed it with thy sanctified grace Good God what haue I miserable creature deserued to haue thy fauours doubled and heaped vpon me O infinite and immense eternitie thy benefits towards mee know neither end nor number and I frankly confesse my incapacity to comprehend them God of mercy thou hast condemned those once-beawtifull and goodly Angels to the pit of Hell for one sinne of pride and doest thou take compassion of me what of me that haue so often transgressed against thee After this discourse God commanded Verrine to giue the assembly there present the last course of confections and sweet meats Then began Verrine to confesse and say I am able to say no more let them goe to the Apothecaries if they will and buy them comfeits What regard I whether their mouthes be sweetened or distasted for my part I would they might bee all dragged by vs to hell they should see how well wee would entertaine them God answered him This supper is not dressed for thee I command thee to say and doe that which I haue now decreed After much resistance Verrine said I can resist no longer he is farre stronger then I and being omnipotent as he is he will bee obeyed by faire meanes or foule otherwise he could not be omnipotent Then said Verrine God himselfe hath instituted the blessed sacrament of the Eucharist I speake it as forced vnto it and against my custome and the fashion of the other Diuels For when they were to speake of God or of Mary they were all accustomed to say him and her without any other addition but I who take Gods part and am not now-sided with hell am constrained to speake these words Sacred and Saint and Paradise for confirmation of which I am ready to take my oath Then before the Communion of the Priest Verrine added Ponder in your selues how God saith open mee thy heart for to you doth it belong to open and garnish it with faith hope and charity and to beleeue that Christ Iesus is in the blessed Sacrament with his humanity and diuinity You will aske mee how or by what meanes is hee there I tell you you are not with such curiosity to pry into the meanes Beleeue simply that hee is a glorified body and taketh vp no place and therefore may easily lie hidden vnder the species of bread Hauing spoken thus hee said vnto the Priests that were there present You that are Priests how could you dare to touch your God if hee were there visibly and not vnder the forme of bread I tell you you could not be so hardy as once to approch vnto so great a light for his sacred mother on the day of his natiuity dared not as it were to touch his hands although she had carried him nine moncths in her wombe Know ye not that Moses when hee came downe from the Mountaine and had spoken with God was faine to couer his face with a vaile for otherwise the people could not endure to speake with him so brightsome was the light that beamed and proceeded from his face Then he suddenly turned to Leuiathan one of the Diuels in the body of Magdalene and said Hola you that are such an illuminate doctor what is it you now say pleade now thine owne cause O Doctor in a close corner of Hell as heereafter I my selfe may chance to doe but now I am a partisan with the Doctor of doctors who is also wisedome it selfe Then againe hee turned his speech and said Beware beware you that approch vnto the holy Communion how you receiue God in your harts whom the heauen of heauens cannot containe If the King of France O man were desirous to come to thy house wouldest not thou presently say Ha sir my house is too little to giue entertainment or harbourage vnto your Maiesty I beseech you sir spare your paines to visit my poore cottage and haue respect vnto my wants and pouerty To this some or other will answere It is the Kings pleasure to haue it so hee is wealthy enough and will cause whatsoeuer is necessarie to bee conueyed vnto thy house for hee hath his Pages seruants and traine that will take care of these things he hath no need to borrow thy goods or any thing else that belongeth vnto thee it shall suffice that thou lend him thy house and because where the King is there is the Court also by a consequent the King honouring thy house with his presence it shall put on the nature and appellation of a Palace So doth God when hee commeth to thy soule if thou doe but bequeath vnto him the habitation of thy will he will hang the roomes thereof with the rich Tapistrie of all sorts of vertues The holy Communion is the table of the King of glory yet do you carelesly venture vpon the same as if it were the common boord of an Inne or as if it were a may-game and place to dance in The Pages and seruitours of this table are the Angels yet not regarding all this you giue a thousand occasions of scandall in the Church to wit by thoughts words and other misdemeanours which I will not speake of yea you there act diuers villanies and vncleannesses where of the Turkes would blush to be found guilty Aske therefore those sweet fruits the seven guifts of the holy Ghost and so shall God water you with the dew of his grace in this world and cloth you with eternall glory in the world to come How easily would you loath all the pleasures of the world if you had relished your mouthes neuer so little with the delicacies of your God You that are poore are many times riotous and spend in an howre all that you haue gotten in a whole weeke for the maintenance of your families A Christian should imitate Christ Iesus and since that reward is the fruit of labour in vaine doth hee who will not labour expect a reward Thinke againe and againe vpon this fearfull sentence which God will one day pronounce Ite maledicti then all processes shall bee ended And there shall bee no more Appeales Giue thankes vnto God after you haue receiued the Communion for it is a great blessing which hee bestoweth vpon you in that he hath vouchsafed to admit you to the participation of his body It were a clemency not easily parallelled if a King should grâ—â—t life and liberty to a man that stands conuicted of high treason but it is a greater wonder to withdraw soules from sinne and to winne them to grace for sinne is of a greater distance from grace then heaven is
were serued in vnto you haue not been very pleasing because wee did nothing but ingeminate your offences Wee must therefore now serue in vnto you a banquet of confections Then he said God hath commanded me who am a great enemy vnto Stephen to praise those that in imitation of Stephen doe forgiue their enemies he pardoned those that maliced him after the example of his great master Christ Iesus saying Pater ignosce eis quia nesciunt quid faciunt But O great God why diddest thou not first recommend thy mother to Iohn and Iohn vnto thy mother the reason was not because thou wouldest not doe it but because thou wouldest giue an example vnto all the world of remitting and pardoning the iniuries done by their enemies The riches of this world are but trash and of-scowring in comparison of Paradise You will heere obiect What is there silthinesse in Paradise I say vnto you that there is not for no vncleane or imperfect thing can enter into heauen but I call riches trash because the Elect make no account of them and the blessed Saints doe not esteeme of siluer gold precious stones and all the riches of the world The seruant is not greater then his master the Master entred not into heauen on horsebacke but naked and hanging vpon the tree of the Crosse. Why therefore should you tremble at afflictions troubles persecutions or whatsoeuer may deiect and make you humble it is for your good and his glory that these crosses make you thus to double vnder the waight of them for by this meanes will he place your soules and bodies in Paradise O wondrous accident the world is conquered with the desires of it Satan is an enemy to Satan and his kingdome is rent and diuided within it selfe not by his consent but by an vnresistable compulsion After all this discourse he said vnto God Ho! cause an Angell to speake or a man to deliuer these things and let mee befreed from this vnpleasing office There are indeed many Preachers but few harken vnto them and if any goe to heare them they goe to surprise and entrap them in their sermons and to quote their gestures and actions O blindnesse that men should bee more attentiue to the voice of the Diuell then to the word of God vttered by a Preacher Imitate Stephen and pray for your enemies for by this prayer did he merit to behold the Sonne of God and did win Saul to the bosome of the Church who before was a persecutor of the same and did keepe the garments of those that stoned him And Saul thou knowest that his charity did plead for thee at the barre of the Almighty Stephen whiles hee was yet young was one of the first Deacons and Treasurers of the Church a louer of the poore as if they were hiâ— brethren and a great familiar of God it was therefore needful that he should suffer as did you Margaret Vrsula and the 1100. Virgins and also you Catherine Barbara and Catherine of Sienna that so by your examples others might be lessened to be filled with sufferance and patient bearing of whatsoeuer tribulations should bee laid vpon them And thou Stephen if thou haddest not been such a notable instrument of Gods glory as thou wert ' the Apostles would neuer haue thus esteemed and honoured thee Say but Father euery day for thine enemies and it is sufficient for it is a powerfull prayer and full of efficacy The abridgement of all perfection is to pray for your enemies and it is a well-pleasing sacrifice vnto God for he loueth the soules of his enemies a hundreth times more then he doth the bodies of his friends and one Aue said for your enemies is of more waight and importance then an hundred Pater for your friends It is an easie matter to pray for your friends but it is harsh and vnpleasing to pray for your enemies and such as go about to kill you this is a morsell not easily swallowed yet doth it exceedingly conduce vnto saluation and is the path which chalketh out vnto you the way of life if it be done in vprightnesse of intention in purity of conscience and in charity for the glory of God and saluation of soules I tell you such prayers are no lesse effectuall then the prayers of many Saints yea then extasies and rauishing in spirit and other such admirable mysteries Hee that prayeth for another hath said enough for himselfe Then hee said vnto Belzebub thou art startled at that which I haue spoken I plainly see that it doth much disquiet thee what answerest thou vnto these things And thou Asmodee make thy part good if thou hast what to reply but I see you are tongue-tied and cannot answere therefore I will prosecute these things further Then he swore that al which he had spoken should by publicke approbation bee allowed and speaking to himselfe he said O Sonneillon thou art hee which temptest men with enuie and doest withdraw men from praying for their enemies for this cause Gods pleasure is thou shouldest speake against thy selfe and against all hell hee hath taken thy owne weapons and forced thee to beate thy selfe with them Then he was asked touching three Articles first of the state of Nabuchadonosor next of the state of Salomon and then whether hee had said that S. Stephen was broiled vpon a gridiron for thus did some vnderstand him He directly made answere that Nabuchadonosor was saued and Salomon damned that this opinion was a probleme in the Church and that his damnation was reuealed to many Saints but in modesty they would not attempt to make it knowne that now God will haue his Church to be certified of the truth therof for many reade his fault but no man euer saw any mention of his repentance that God would cleere vp and dispell all the doubts that shadow his Church before the consummation of the world for he will endow his Church with some new donations and will enrich his faithfull Spouse with some fresh remembrances of his affection And this standeth with reason for if a King to grace his Queene will make expression of the affection which he beareth towards her by new gifts and presentments how much more shall God being more great and good then the Kings of the earth haue both ability and will to enrich his Church with new immunities and endowments Iohn the Euangelist thou art an Eagle and hast soared higher vpon the wings of diuine wisedome then any other and although many mysteries haue been reuealed vnto thee yet diddest thou not vnderstand all of them for the Armory of God is inscrutable and full of hidden perfections and hee may from thence when it seemeth good vnto him bring forth many strange nouelties I affirme further that neither the highest Seraphin nor the blessed mother of God her selfe doe comprehend all the secrets of her Sonne or of his humanity For God is aboue all and after him is Mary who
shall afterward appeare The end of the first part THE ACTS THAT WERE COLLECTED AND DIGESTED INTO ORDER BY FAther Michaelis Priour of the Couent Royall of S. Maximin and of S. Baume who came thither after Christmas in the yeere 1611. Returning from Preaching his Aduent Sermons in the towne of Aix in Prouince The Acts of the 11. of Ianuary 1611 AFter wee had read the Acts that were formerly taken by father Francis Domptius and were verified by many eye-witnesses men fearing God and worthy to bee beleeued who had euer been in presence and had an eye vpon the two women that were possessed wee then proceeded vnto the Exorcismes and continuation of administring the Sacrament and for the more ample verification of possession by wicked spirits we narrowly sifted and pryed into the words and gestures which they vsed Vpon the eleuenth day of Ianuary after Masse was said Magdalene was exorcised and Belzebub being charged to come forth answered Vpon the day of the exaltation of the holy Crosse last past at the Exorcisme performed at Aix in the Chapell of the doctrine thou holding the blessed Sacrament in thy hand speaking to father Francis Billet who did Exorcise by vertue of the same and by the power of the holy Crosse as also by the Virgine Maries interposing her selfe by her entreaties there issued forth out of this body 6660 Diuels very priuately and without noyse who are not returned backe vnto this place so that now there are of vs still remaining seuen Princes and 100 inferiour Diuels within and without And being asked when and how these Diuels came out of her he would answere nothing thereunto but onely that they issued forth by the powerfull prayers of Mary Magdalene Dominicke and Francis Whilest the Exorcismes were pronouncing he drew backe and was euer flying away in so much that Magdalene was saine to bee stopt and held fast by maine force At the second Exorcisme in the euening Belzebub made answere vnto nothing onely hee seemed sad and composed the face of Magdalene to melancholinesse Whereupon Verrine said Belzebub I guesse at the cause of thy sadnesse it is because there are foure Magicians with many others as well men as women at Marseille at Aix else where in the high way to coâ—uersion Then the Exorcist admonished Magdalene to renounce the Diuell all the schedules which she had made vnto him which she did in very ample maner saying I Magdalene of Demandoul do renounce Lucifer Belzebub Leuiathan Asmodee Balberith Astaroth Carreau and all the Diuels of hell together with all those that liue in the ayre in the water in the earth and all those which are in the bodies of such as are possessed I do also renounce all the schedules which I haue made vnto them and do prostrate my selfe at the feet of my Redeemer Christ Iesus putting my selfe vnder his protection and humbly crauing pardon for my enormous transgressions and for the better attainement hereof I doe implore the aide of the glorious mother of God Queene of all the Angels of S Michal and the Angels of Ioseph and all the Patriarches of S. Peter and all the Apostles and Euangelists of S. Stephâ—n and all the Martyrs of S. Gregory and all the Doctors of S. Martin and all Bishops and Confessors of S. Anthony and all Monkes and Hermites of S. Dominicke and S. Francis and all Friers of S. Ursula and all virgins of S. Monica and all widowes of the glorious S. Magdalene and all penitent sinners promising vnto God by the assistance of his grace neuer to adhere more or to giue my consent vnto the Diuell Whilest shee made these renunciations Belzebub did tosse and wreath her body after a strange manner the agitation whereof was such that it made her tremble ouer all her body neuerthelesse she did resoluedly continue on her abiuration although her voice trembled by reason of this extraordinary shaking Then Verrine by the mouth of Louyse said Belzebub thou hast now good cause to bee sad for Magdalene hath from her heart renounced thee and all the rest of vs. The Acts of the 13. of Ianuary being the day of the octaue of Epiphany 1611 for vpon the day before which was the 12. Belzebub spake nothing Verrine telling vs that he was bound by the Magician THe 13. day about seauen a clocke at night when Belzebub was pressed and vrged to speake at the beginning of the Exorcismes he tooke Magdalene by the throate as if he would haue strangled her And this endured a long time vntill hee was commanded to get him downe and to leaue her After the Exorcisme Magdalene being retired vnto her chamber and all of vs keeping her company because it was not yet time to withdraw our selues Belzebub by the toung of Magdalene as being now vnloosed for he had bin tyed onely during the time of Exorcisme said that he would now speake I my selfe said he am he that tempted Adam and Asmodee taking on him the face of a hansome woman did with sweete and sugered speeches steale into Eue by his temptations and perceauing that she began to fluctuate and was yet but a Nouice in the world he was incouraged to inforce and double his temptations and so at length remained victorious I am he said Belzebub that tempted Christ Iesus in the wildernesse with the two first temptations at the third which was the strongest to witt to cause him to fall downe and worship me I tooke Leuiathan for my coadiutor but not being able to gaine vpon him we had a strong coniecture and suspition that he was the Messias whereas before wee onely esteemed of him as of a great and perfect Prophet for although some called him Christ yet did they speake it either doubtfully or flatteringly But we began to doubt no longer of him when he once prayed for his enemies after they had at my instigation said Belzebub so blasphemously reuiled him whom also I animated to cast him downe headlong vpon the stones as a blasphemer I was on the right side of the Crosse Asmodee at the foote and Leuiathan on the left side but he ouercame vs all Leuiathan is the Prince of Hereticks Asmodee of wantons and I said Belzebub am the Prince of pride yet did he ouercome those three mighty aduersaries the world the flesh and pride They fastned the Crosse with cords and in setting it vp in the hole which was forced into the rocke by the shaking and shogging of the same they opened againe all his wounds he was nayled with three long nayles hauing one foote nayled ouer the other to augment the greatnes of his torment and in crucifying him they turned the Crosse and his face towards the earth to fitt and fasten the nayles on the other side This Crosse said he was very high of the height of the Crosse which you haue below at the comming in vnto Saint Baume if you adde the height of a foote thereunto and
Being commanded to shew the adoration vsed by Thrones hee cast himselfe with incredible swiftnes flat vpon the ground and stretched out his armes as wide as possibly he could The Acts of the 23. of Aprill being Saturday VPon this day the Masses which were celebrated thorow the whole citie of Aix for the conuersion of the Magician were ended for Monsieur Pelicot Prouost and Vicar generall aforesaid had commanded thorow all the Parish Churches Priories and other like places of Religion in the citie of Aix that vpon the Thursday all the Priests should sing the Holy Ghost vpon the Friday halfe the Priests should sing the Conuersion of S. Paul and the other halfe the Conuersion of S. Magdalene vpon the Saturday all should sing the Hymne of our Ladie by the power and efficacie of all which and through Gods assistance Lewes Gaufridy the Magician was found in better case touching his conuersion The Monday following being the 25. of Aprill father Michaelis departed from Aix with the rest of his companions hauing receiued directions from the most reuerend the Generall of his Order to be present at the publike Synod held at Paris the feast of Pentecost then next ensuing Whither being come hee receiued aduertisement that the said prisoner was burned at Aix the last day of Aprill by vertue of the Arrest which was pronounced against him The tenour whereof heere ensueth THE ARREST OF THE COVRT OF PARLIAment of Prouence giuing sentence of death against Master Lewes Gaufridy IT hath pleased the Court to examine and search into the criminall processe and other proceedings made by the authoritie of the said Court at the instance and procurement of the Kings Attorney Generall Complainant in the case crime of Rape Seducement Blasphemie Magick Witchcraft and the like abominations against Master Leweâ— Gaufridy originally descended from Beau vezer lez Colmats Priest and beneficed in the Church of Acoules in the Citie of Marseille defendant and prisoner in the prison that belongeth vnto the Palace The verball processe of the proofes and arguments is that Magdalene of Demandoulz otherwise of Pallud one of the Sisters of the Companie of S Vrsula was possessed and held to be really possessed by wicked spirits that were knowne and obserued to haue remained within her at S. Baume from the first of Ianuary last past till the fifth of February by Frier Sebastian Michaelis Doctor of Diuinitie Vicar generall of the reformed Congregation of preaching Friers and Prior of the Couent Royal at S Maximin which attestation was formallie and dulie confirmed by diuers other Fathers bearing date the 20. of the said moneth The decree of the Court containing the granting out of a Commission to Master Anthony Seguiran Counsellor in the said Court to take informations which might concerne the fact of the said Accusation and to attach the said Gaufridy and commit him to the prison of the Palace vpon the 19. of the said moneth The Informations and Inqâ—isitions taken by the said Commissarie and the verball Processe of the apprehension and commitment of the said Gaufridy Another decree of the said Court which containeth a Commission granted foorth vnto Master Anthonie Thoron a Counsellor likewise in the said Court to heare the said Magdalene of Pallud and to take particular information of the proofes and principall allegations giuen in by the Atturney generall and himselfe together with Monsieur Garandeau Vicar vnto the Archbishop of Aix to indite the said Gaufridy vpon the 28. of the said moneth The hearing deposition and confessions of the said Magdalene touching the said rape seducement and subornation of her to practise those impieties which belong to Magicke as also touching the contract and promises made vnto the wicked Spirits besides many other abominations mentioned in the verball Inditement of the 21 of the said moneth Another Libell of Informations taken by the said Commissarie the 23. of the said moneth The attestation of Master Anthonie Merindol Doctor of Physicke and the Kings Professor in the Vniuersitie of the citie of Aix touching the strange and extraordinarie gestures and passages that happened vnto the person of the said Magdalene of Pallud during the time that he had her in cure and before the manifestation of her possession vpon the 24. of the said moneth The report made by the appointment of the said Commissaries and giuen into the Court bâ— Masteâ— Iames Fonteine Lewes Grassy and the said Merindol Doctors and proâ—essoâ—s of Pâ—ysicke and Peter Bontemps Surgeon and profest Anatomist in the said Vniuersitie touching the qualitie and nature of those extraordinary motions which at set times and pauses did affect the head and braine of the said Magdalene of Pallud and what might be the cause of them as also touching the nature causes and reasons of those markes in her bodie which made the place deuoid of the sense of feeling where they were and which were also shewed by her as also touching her virginitie and her being defloured vpon the 26. and 27. of the said moueth and the 5. of March last past The Interrogatories and Answers of the said Gaufridy vpon the 26. of February and the 4. of March last Another decree of the said Court that the said Master Anthony Thoron who was formerly deputed to be Commissarie should take the full view and information of the said Inditement vpon the 4. of March The verball Processe of the confronting and personall contestation betweene the said Magdalene of Pallud and Gaufridy aboue named vpon the 5. of the said moneth The report of the markes found vpon the body of the said Gaufridy following the instructions and directions of the said Magdalene vpon the 8 of the said moneth of March. The publication of the said report with the confronting of him with the said Physitians and Surgeons deputed and commanded thereunto by the said Commissioners There re-examination and confronting of other witnesses vpon the 8. of March Another Libell of Informations taken in the citie of Marseille vpon the fifth sixth and seuenth of Aprill last past The hearing of Mistris Victoire de Courbier said and pretended to haue been bewitched by the said Gaufridy by reason of the crasinesse and indisposition of her vnderstanding as also because of her disordinate and scandalous affection to the said Gaufridy vpon the sixth of Aprill The second Interrogatories made vnto the said Gaufridy touching the truth of the said Information which contained his confession that hee had bewitched the said Victoire by breathing vpon her the twelfth and sixteenth of the said moneth of Aprill The verball Processe of the voluntarie confessions made by the said Gaufridy touching other facts and crimes laid vnto his charge the 14. and 15. of the said moneth The retractations of the said Gaufridy the fifteenth day of Aprill aforesaid in the afternoone The letters of the Bishop of Marseille to Master Ioseph Pellicot Prouost of the Metropolitane Church of the citie of Aix and also Vicar vnto the Arch-bishop of Aix
I did apprehend that there was yet left vntraced another way a great deale more safe and lawfull and more apt for the course and scope of my studies who for the glory of God and releefe of the Church against the opposition of heresies haue for the space of 40. yeares giuen ouer the reading of all sorts of bookes but the holy Scriptures and the fathers of the Church to wit that this discourse should be drawne from the Scriptures and from the reading of auncient fathers vpon which we are to ground the principall foundation although other authors bee alleaged on the By to adde strength and illustration therevnto For touching the first they doe â—akedly report the fact but produce no proofes of the same The second doe propound their scholesticall resolutions of this point but the nicenesse of these times will not digest such fare As for those of the third sort wee will oppose against them by way of admonition that which Tertullian faith Daemonem soli nouerunt Christiani vel quaecunque apud Dominum secta And in another place he rendreth a reason of this saying Cui veritas comperta sine Deo cui Deus cognitus sine Christo cui Christus exploratus sine Spiritu Sancto cui Spiritus Sanctus accommodatus sine fidei Sacramento By which Gradation hee pointeth out vnto vs that no man could euer exactly and without grosse errour know what belongeth vnto the soule or vnto good and bad spirits for hee speaketh of such in these aboue-cited passages vnlesse he haue dranke of the water of Christ Iesus Philosophers saith he haue sometimes chanced vpon the truth yet was it neuer without some mingle of errour or else they did draw and borrow it from the Scripture or it fared with them as with one that hath lost himselfe in a maze or labyrinth who if after many crookings and distractions he chance to light vpon the right way out it is to be attributed to hap and not to election for they haue no assurance and certainty in whatsoeuer they say or inuent and therefore the Academicks doe rather freely confesse that they haue no certaine knowledge of any thing S. Augustine is iust of Tertullians opinion if Mercurius Trismegistus saith hee or any other doe deliuer any thing that is good it is not of authority sufficient to teach vs a wholesome doctrine but it is onely able to conuince and disprooue the Infidels And as concerinng their sayings that they are agreeable vnto truth there is no lesse discrepancy and distance between their authority and the authority of the Prophets then there is between Diuels and Angels For the Diuels haue sometimes spoken truth yet are we not presently to build a conclusion of Catholick doctrine vpon the same The question then in hand is to be debated by that which is conformable to the holy Scriptures and which hath been taught by the auncient fathers of the Church which is the onely scope vnto which I aime in this worke where we will also alleage when there shall be a conueniency thereof certaine Philosophers which for the most part are already cited by S. Thomas as farre as we shall finde them in conformity and league with Scriptures and the fathers And if any shall oppose against them tdey shall find themselues repelled and confuted by the ponderous and waighty allegations of naturall reason to content and gaine in or confound the Atheists whose number is farre greater then it should be although much inferiour vnto those to my great greefe I speake it that doe symbolize and comply themselues to Sorcerers and adhere vnto them by an infinite number of superstitions in which foule crimes men of the best ranke do sundry times inbarke themselues So that I may well say with Chrysostome that if it were as easie to execute iustice vpon the great ones as it is vpon the baser sort all the prisons would be presently stuffed with Magicians and Sorcerers And else-where doth this good father with large effusion of teares deplore the blindnesse of such people where he saith Lachrymis gemitibus digna vaticinia obseruationes genesis signa ligaturae diuinationes incantationes caetera huiusmodi Quae omnia magno profecto scelere praesumuntur denique iram prouocare consueuerunt atque eò magis quo post ingentis beâ—euolentiae insignis miserationis indicia postquam ille filium suum pro redimendis hominibus misit haec nesario aufu admittimus To this purpose doth S. Augustine prettily teach vs that this is a thing which God permitteth thereby to occasion vs to fly into the close embracements of Christ Iesus our Mediatour when we shal vnderstand how shamelesly and brutishly the Diuell doth dragge vs vnto him and worrieth vs as a famished Wolfe doth the harmeles sheepe Quantò quippe in haec ima inquit potestatem daemonum maiorem videmus tantò tenacius mediatori est inhaerendum per quem de imo ad summa contendimus It remaineth that I should also handle whether those things which are spoken of Sorcerers doe proceed from dreames and illusions or whether they are reall and true But fearing a glut of words in this long Epistle which may perhaps seeme vnto some more wearisome then delightfull I haue remitted and fitted that discourse to the conclusion of this booke hauing euer before me that which S. Augustine wittily obserueth that a reader when hee seeth the end of a booke or a chapter is as glad as a passenger to see the signe of his Inne where hee is to repose himselfe A DISCOVRSE OF SPIRITS CONTAINING WHATSOEVER IS NECESsary for the more full vnderstanding and resolution of the difficult Argument of Sorcerers CHAP. I. Whither there be Spirits or no There are foure points to be obserued touching Spirits that there are Spirits what their nature is from whence they came and the end why they are TOuching the first point it is an ordinarie method in all things which men are desirous to comprehend first to search into their causes otherwise they shall not want occasions to remaine vnresolued and doubtfull and their spirits will not cease to be full of discontentment and perplexitie For this is the nature of man especially when hee seeth vnusuall and extraordinary effects as is cleere by the example of countrie people set downe and expressed by Aristotle who when they see an eclipse of the Sunne or Moone they are presently stricken with admiration like vnto the Children of Israel who wondred at the new foode of Manna and demanded what it was And such kindes of admiration saith Aristotle haue been the seed-plot and head of all Philosophie for those spirits that had a touch of generousnes and industrie did presently endeuour to comprehend the cause of those vnusuall euents The like course of proceeding is here to bee obserued and the rather because it seemeth so much the more admirable and incredible by how much the more distant the knowledge
the most part it is tyed to the production of one manner of effects either from the property of the efficient cause or from the impotency or vnaptnesse of the matter which hath no capacity but to bring forth one thing as the Sunne and all the heauens cannot in the sapp of a vine shape vp or bring forth any other thing but grapes nor from an apple tree any thing but apples Whereupon it must bee granted that there are many effects which are against and aboue the power of nature as Oracles which were nothing else but statues that did speake and giue resolution vnto those doubts that were propounded vnto them and did vnfold many things that were absent hidden and to come as also that some men haue suddenly and without any study or paines taking therein spoken Hebrew Greeke and Latine Syriac Chaldey and all other languages citing sentences of Poets and Orators although they neuer were conuersant in them or in any other kinde of literature that Oxen and Asses should speake and other prodigious accidents should happen against the power and course of nature that a vestall Virgin being suspected of light behauiour and wantonnes should in witnesse of her chastitie cary vp and downe before the Romansa sure full of water Claudia also vpon the same occasion did draw a great ship after her with her girdle and Actius Naeuius did with a rasor cut a whet-stone in peeces It hath been found true by experience and mention is made of the fame in the lawes of the 12. Tables that a certaine Island did fleet vp and downe from one place to another It is also knowen by obseruation that they who practise such things as these do vse certaine words characters prayers protestations and other manners of behauiour which cannot without folly and vanity be presented vnto any but vnto substances that haue vnderstanding and reason From whence hee draweth this conclusion that it is euident that al these prodigies doe proceed from Spirits and therefore there are Spirits And if the authority of the Scripture may heere take place which they may admit of at the least as any other History it is impossible to conceiue that the course of the Sunne should be stayed and that the heauen should goe backward in the time of Iosua and Esâ—chias by any naturall force or power For Aristotle himselfe faith that this is impossible euen for Intelligences themselues to wheele back the heauen as it is impossible for the soule to yssue forth of the body at pleasure or not to enlifen and actuate the body whiles it remaineth in it because there is a necessity in nature that compelleth the same Therefore it is plaine that those euents proceed from some thing else then from the motion of the heauens and it must necessarily be granted that prodigies ought not to be appropriated to the motion of the heauens but to some other secret causes which stand involued with much ambiguity and mistinesse Mercurius Trismegistus would indeed haue answered that argument touching Oracles in saying that it was true that God did create as many Spirits as are in nature yet it was the art of men to make the Oracles to speake by sitting thereunto certaine influences of the heauens for saith hee such statues might be so aptly accomodated to certaine aspects of the heauens as that they might speake diuine and foretell and might strike men with diseases and heale them againe and might in breefe worke miracles But it fareth heere with him as it doth with Plutarch who endeuouring to giue a reason why Oracles did cease to doe those wonders which they were wont letting slippe the true reason which was the comming of Christ Iesus in the flesh by whom the kingdome of Satan was vtterly ruined he maketh a booke exprespresly to shew the reason of their cessation and silence but hee falleth so short in his discourse that hee alleageth no reasons but such whose insufficiency and weaknesse may bee easily confuted nay which is more the most of them are ridiculous and vnworthy of so great a Philosopher in so much as he is driuen to say that they were nourished by exhalations drawne vp from the earth which when they ceased and were exhausted those Oracles were famished and dyed for want of their accustomed sustenance In the same maze wandereth Trismegistus when hee would yeeld a reason of their ouerthrow for it may be easily demanded of him first why men in these times may not doe the like as those of former ages haue done by the same obseruations of the heauens since now they are more skilled in their motions then formerly they haue beene and wheÌ„ now our modern Astrologers haue conuicted both Aristotle and Ptolomy of many errours Againe how may it bee possible that the cause should be of lesse excellency then the effect and if a man as hee affirmeth can by his industâ—y make such oracles it will in sound Philosophy bee necessarily inferred that hee may also produce and worke the same thinges in another man And if it be replyed that there must bee a concurrence of the heauens influence vnto such a worke I answere Why may not the like influence as well happen vnto a man as vnto a statue of wood Nay why should it not rather agree vnto him as being more capable of reason speech and all other actions then a statue Since then it was neuer knowen that a man was an oracle we may conclude that this reason is most insufficient for it is certaine that in all ages there haue beene some who would not haue desired a better purchase then by this meanes to bee esteemed Gods wherein they retaine a remnant of that poyson wherewith the Serpentinfected our first parents telling them Erit is sicut Dij and Gregory Nazianzene allegeth a number of examples as of Aristâ—ur Empedoâ—â—mus and Trophonias who hid themselues vnder ground that they might be esteemed Gods Empedocles also cast himselfe head-long into the sulphurous mountaine of Sicily which perpetually vomited 〈◊〉 â—lakes of fire and Iulian the Apostate was incited with the same 〈…〉 and did so burne with the cogitation of the same that hee would haue drowned himselfe in a great riuer Aristotle himselfe who laboured to giue a reason in nature for all things could not comprehend the 〈◊〉 and satisfying cause of the ebbe and flow of the Sea Euripâ—â— now called Negrepont where with hee was so vexed that hee threw himselfe violently into the same crying Because Aristotle cannot containe this Sea this Sea shall conteine Aristotle as Iustin Martyr writeth of him Hence it is that hee studied to render a naturall reason for those memorably strange accidents in man which cannot be attributed to any cause but either to God or Spirits and therefore he affirmed that the Sibills and those excellent Emperors and great Philosophers were dis-affected by a melancholick humour through which they spake and did many strange things In
meerely dreames and this is not repugnant to Scripture Fathers or Histories much lesse vnto reason and for further verification of this second rule obserue that which is written in the booke of Exodus where mention is made of Pharaohs Magicians and also that which is set downe in the first three Chapters of the booke of Iob. The third rule is grounded vpon generall causes and occurrences S. Augustine dared not to call these things fables but amasseth and heapeth together whatsoeuer had been formerly practised or remained in vse in his time in all the quarters of the world Some of those whom he questioned with did tell him what they had heard related vnto them by very credible persons others what they had seene and found by their owne experience See S. Augustine in the 16. 17. and 18. chapters of the eighteenth booke of the City of God This generality gaue occasion vnto Hippocrates to speake diuinely of those vniuersall and nationall diseases saying that a generall plague cannot proceed from ordinarie causes in nature but must bee attributed to come from God and from inuisible causes The same may be said in this theame of Witches which is no lesse important It is a wondrous thing that the Witches of France and of our times should depose no more nor no lesse then those of Germany 60. or 80. yeeres agoe And And whereas it may be said that they haue been traded in the bookes which haue been written either in Latine or in the vulgar tongue by learned men that haue set downe their behauiours agreeable vnto the truth of their owne depositions yet wee shall find them to bee mechanicall persons so deuoid of all shew of learning that through the earthinesse of their vnderstandings they rather seeme to be beasts then men Hence we may inferre that this generality and conformity of the facts doth make a full declaration of the truth thereof if wee will yeeld vnto probabilities and reason which is another ground that wee will propound to those that say that there is a repugnancy in reason against these things For how can that which happeneth vpon a set day as vpon a Thursday or the like bee said to bee a dreame if it were so why might it not as well fall out vpon some other day yet is it agreed vpon at all hands that these assemblies of Witches are neuer held but vpon Thursdaies whereupon we demand why rather on this day then vpon any other Againe if it were but a dreame how chanceth it that so many people in such diuersity of places and dwelling in countries so remote one from another should in one and the selfe same time haue all one kind of dreame Physitians hold that the diuersities of meates and their seuerall quantities doe breed and cause the variety we haue in dreames and is it likely that all those persons doe at the same time vse the same kinds of meates and in the selfe same quantity that they thus iumpe and concurre in dreames of the same chance and nature They further affirme that the seuerall complexions of men doe also beget a diuersity in dreames so that the sanguine man dreameth of pleasant things the melancholicke of sad accidents the martialist of warre in like manner the dreames of young men are ordinarily different from the dreames of old men and the dreames of men doe vary from those of women wherein I appeale to Aristotle Artemidorus and others who haue made set Treatises of this argument Since then for the most part these kind of Witches are different in complexion age sex and sect how happeneth it that they should all dreame or if they doe dreame whence ariseth it that they should all dreame the selfe same thing without variation in any circumstance one from another and which is more in the same day and houre It will bee said that the Diuell is assuredly the cause hereof Be it so now you come neere vnto the truth since you grant that this doth transcend the forces of man and that it must be attributed to the working of the Diuell Thereupon I demand since that it is by them decreed vpon that this is a true dreame because it is in the Diuels power to effect such a thing why are they so precise to acknowledge a reality in the fact when it is also in the compasse of the Diuels power to accomplish the same Besides experience confirmeth it neither is it against Scriptures Fathers or Histories nay it is foreshowen vnto vs that at the end of the world these things should bee more frequent then euer they were before as we will afterward proue But it is not probable that such a generality and conformity should bee a dreame foysted in by the Diuell For first one Diuell can worke but in one place at one time as Iustin Martyr Didymus and S. Thomas do declare So that it cannot be one Diuell alone that is to labour this businesse but they must bee many and their number must equall the number of the Sorcerers and Witches that are to dreame and then must they labour and runne in and out yea and tye themselues vnto a set day and houre which is as strange as the reality of the fact For why should the Diuell denie to doe such a thing but at a set time and should tye himselfe vnto this day and houre rather then to any other It may happen that the Diuels aduantage shall at that very time lie another way and there may some great occasion offer it selfe to tempt others in matters of a far more execrable nature then these dreames are so that they cannot attend this and then it must needs follow that many of these Sorcerers cannot dreame because their Diuels are imployed in more diabolicall negotiations and vse therein both their art and apprehension Besides the Diuell may stirre the phantasie of a man as appeareth by the temptations which he presenteth before vs and as he practised vpon Iudas Anaenias and Saphira but he cannot vse our phantasies at his pleasure and present vnto them whatsoeuer he will because it is in our power to diuert his working from them For as S. Thomas saith he cannot make an impression of colours into the phantasie of one that is borne blind neither can he make the sound of a voyce in one that is naturally deafe which is beyond the power of nature her selfe yet is he able to moue the phantasie and to offer vnto it those obiects which it hath formerly receiued Now the phantasies of all these kinds of people are not in euery respect alike neither are they at all times and vpon all occasions equally disposed so that it will bee very improbable to attribute this cōfluence of phantasies vnto dreames yea it will bee more incredible then to affirme that these things are palpablie and really practised considering what wee haue already alleaged for confirmation of the same For there is no absurdity that can
Adam and Christ. 313 Belzebub goeth forth out of the body of Magdalene 322 Belzebub goeth to the Magician to teach him to weepe 388 Belzebub the prince of pride and his tentations 323 Belzebub beginneth to speake 313 Belzebub saith that absolution burned him more then hell fire 338 Belzebub shaketh Magdalene 312 Belzebub bound 313 Belzebub interrupteth confession 338.357 Belzebub discourseth of diuers things that were absent 372 Blood drawne from the finger of the left hand where the vaines of the heart are of Lewes the Magician to write the schedule 393 The body of Magdalene swolne by Belzebub 315 The brauado of Verrine vnto the other Diuels 316 The broome wherewith Magdalene to shew her obedience swept the Church is by the Diuell cast vpon the ground 391 C THe Charity of two Capuchin fathers 388 Charmes to what end they are giuen 343. and the remedy against them 344 Charmes spread abroad by Sorcerers 320.347 Charmes blowne through a cane by Sorcerers 300.383 and the composition and ingredients of them 330 Charmes in the eyes of Magdalene 320 The Cherubins manner of adoring God 408 Commissaries deputed to apprehend the Magician 372 Confession of the Magiciā vnto the Capuchin fathers 396 Confronting of Magdalene and the Magician 379 Contrition truly practised 394 Conuersions of men successiuely and by degrees 90.386 Cries of Magdalene 331 Cries of Belzebub 364 The Crosse of our Sauiour very high 313 The Crosse not made in the forme of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 314 The Crosse applyed to the back of her that was possessed 393 D DEfence prepared against the sorcerers that came inuisibly to Saint Baume 330 Diuels tied to charmes and the remedy against them 343 The Diuell runneth in and out in the Chapell when the woman which he possessed was to be confessed 382.383 One of the Diuels answereth the Exorcist and reuealeth many things vnto him 323.324 Diuels not able to bewitch men that are superiours as Bishops Abbots c. 344 The Diuell first blindeth men and after iests at them and why 354 The Diuell complaineth of God 392 The Diuell excuseth his sinne 392 Diuels are deceiuers 374 Diuels by constraint may speake truth 389 Diuels bound 349 Diuels tormented 321.375 Diuels feare the relicks of Saints 369 Diuels feele the efficacie of prayers 375 Diuels change their names as they please when they enter into sundry bodies 321 Diuels haue no names and why 321 The Diuels by constraint haue reuealed the bodies and relicks of Saints 389 The Diuel answereth that God was purposed that the Magician and his adherents should be discouered 366 Diuels labour to bewitch father Michaelis and cannot◠344. the cause ibid. 15. Diuels in a body of acertaine man 394. 30 Diuels in the body of Magdalene besides inferiour Diuels 325 Dialogue between Belzebub and the Magician 373 An excellent dialogue betweene one of the fathers and the Diuell 392 The difference between a marke and a stripe 379 Difference in the knowledge of God 320 Diligence of the Sorcerers to turne Magdalene vnto them 345.349 Diuers tentations of Diuels 323.324.325 c Some Doctors hold that our Lord was nayled to the crosse with foure nayles 313 A dog kneeleth before the blessed Sacrament 337 Doggs forbidden to be brought to the Sabboth 337 The dueties of those who goe to the Sabboth 334 E THe excellent effect of consecrated fingers 385 Exhortation of the Exorcist vnto Magdalene to renounce the Diuell 311 An Exorcisme called Luciferiana 342 Exorcismes and the Diuels answers vnto them 318.319 The Exorcist called Hangman by the Diuel 395 Experience teacheth that Witches being beaten or threatned doe make their withcrafts cease 354 F FIngers that were consecrated put vpon Magdalens throat 385 Fontaine the Physitian counterfaiteth himselfe a Priest to deceiue Belzebub 371 The forces of Magdalene fayle her 381.363 Force of Exorcismes 367 Fortitudo Magdalens good Angell 360 Father Francis the Capuchin doth Exorcise Magdalene and what he asked her 383 A Franciscan putteth reliques vnto Magdalens back and what reliques they were Ibid. 369 Frequencie of the Sacraments a true remedy against witchcraft 320.344 Holy Friday apt for the remission of sinnes 396 G A Gallery neere Magdalens chamber to which she vsed to come 390 Monsieur Garandeau leadeth the woman that was possessed into the Chapel of S. Sauiour 387 Garandeau Vicar generall vnto the Arch-bishop of Aix doth question Magdalene 370 Garanier the name of a Diuell 394 Gaufridy Prince of Magicians Priest of Acoules 367 A gentleman of the pretended religion speaketh vnto Magdalene and the summe of his discourse 386 A girle digged out of her graue by witches 352 God bindeth and looseth Diuels when and how he pleaseth 322 Gombert Priest of nostre Dame de Grace is sent to confesse the Magician 386 The Gormundizing of Lewes 355 Great store of Magicians come and make a noise at Louyses Exorcismes 316 Great iniurie done to the Host by Lewes 366 A Great light sent from God when corporall punishments are lesse esteemed then spirituall tentations 407 Great strokes giuen by the Diuell to Magdalene being on her knees 405 Grassy a doctor of Physick tryeth Magdalene and is helped by other Physitians 371.374 Gresill and his temptations 324 The Grumbling of the Diuels when they are together 394 H THe hate of Magdalene infused into her by the Diuell 359 The head of an Owle engrauē within a circle in a ring 328 Henrie Alphonsus the father of Marie 332 An Heritick spied out by the Diuell as he came to see these wonders 377 The Host could neuer be put into Magdalens mouth by the Magician although her mouth was forced open by the Diuell 368 The Host presented by the Magician in the sabbath vnto Magdalene and her refusall of it 368 In the Host a young childe is seene by Magdalene and what he said vnto her ibid. The Hickcough in Magdalene when she should communicate 392 Honore Lyon of the couent of S. Maximin lately arriued and his Angell 366 Horrible gestures vsed by Belzebub towards Magdalene 315 I IAmes the Hermit despised all honour and dignities 326 The Image of our Ladie brought by Mary one of Magdalens acquaintance vnto her 342 Imploring of helpe from the Virgin 333 Imploring of aide from the blessed Virgin and all Angels by Magdalene 311.312 Impotencie of Diuels 331 Impudence of Diuels 373 Insolence of Belzebub 349.352.357.363 An instrument of glasse foure cornered and the vse of it 42 Intellectuall conferences externally expressed 321 Interrogatories put vnto Belzebub and his answers 332 The iumping of Magdalene vpon her knees 383 K SIx Knights came from Marseille to leade away the Magician and fauoured him as their speciall friend 317 Knowledge of things absent 377 L LAdies and other women intercede for Lewes Gaufridy 372 Laudate Dominum sung by Magicians 336 Father Lawrence Prouinciall of the Capuchins 407 Letanie sung to awake Magdalene 349 A letter brought vnto Magdalene by the Magicians lieutenant 342 Leuiathan neigheth like an horse 333 Leuiathan Prince of
Hereticks 323 Lewes is ignorant 355 Lewes celebrateth Masse in the Sabbath 337 Lewes the Magician throweth a character vpon the head of the woman that was possessed 315 Lewes tormented 361.362 Lewes vsed Magick 14. yeares 380 Lewes gaue himselfe to the Diuel 15. yeares past 393 Lights and candles seene in the ayre 332 Lucifer chained vp in hell 321.323 Lucifer knoweth what soeuer is done in the world and how 321 M MAgdalene relateth that the Diuels were in euery part of her body 353 Magdalene confesseth her selfe and doth communicate 393 Magdalene called Tharasque a Dragon by Belzebub 397 Magdalene beaten by the Diuell because she cut her haire 400 Magdalene is not suffered to eate by the Diuell 384 Magdalene maintaineth her accusation against the Magician 379 Magdalene recouereth her hearing sight and appetite on Whitsontide 416 Magdalene prickt in the heart finger by Iohn Baptista a Magician 390 Magicians cannot looke directly vpon a man 396 Magicians not possessed and why 341 Magicians are marked vpon Wednesdaies and Saturdaâ—es by Diuels and with what 386 Magicians beaten or threatned make their charmes to cease 354 The Magician searched by surgeons with pins and found very vgly to be looked vpon 378 The Magician is greatly tormented inwardly 351 The Magician sprinckleth a kind of consecrated wine vpon the whole assembly 337 The Magician commeth to Magdalene with a cord about his neck 349 The Magician marked in the head by the Diuell 362 Magicians wounded to death and what becomes of them 358 Magicians compared to Woolues 316 Magicians worse then Diuels 362 The Magicians watch euery night through the moneth of Ianuarie to turne Magdalene 346 Malice of the Magician 380 The Man sick of the palsie calleth for the mercy of God to be deliuered from his miseries 343 Mary of Parise carrieth a loue-letter to Magdalene and is wounded 331 Markes made by the Diuels and found vpon her that was possessed 370.398 The markes of Witches 337 The Markes of Lewes the Magician 362.376.378 The matters whereof charmes are made are of no vse or power 343 Memorials made by the Magician to blaspheme Christ Iesus 380 Foure men cannot hold Magdalene 390 Men offend God daily 392 Men are fraile and ignorant 393 Menaces of the Diuell in Magdalene 329 Mention of the parts of the body of her that was possessed by the Exorcist 318 Merindol Fontaine and Grassie try Magdalene 374 Saint Michael the chiefe of Angels 323 Father Michaelis threatneth the woman that was possessed bring her into the place of penitence 314 Miracle of the blessed Sacrament 337 Musitians sing to cheare vp Magdalene who was tormented 391 N NAmes taken by the Parliament of Aix of two that scratched a woman 352 At night the Diuels make Magdalene leaue her chamber but she is fetched backe by father Francis Billet 401 No consent to be giuen to any thing which is offered by the Diuell or Magicians 368 Notable instructions for priests to make charms to cease 354 The Number of Magicians exceeding great in Spaine France and England 340 O THe Oath which was taken by the diuel 319.333.367 An Oath taken by the Diuell not to depart from Magdalenes body vntill Lewes were either conuerted or dead 365 Obedience vnto superiours commanded 392 Obstinacy of the Magician and the cause 356.365.380 O Eillet the name of a Diuell and his tentations 324 Offices of Diuels 313 The operation of the blessed Sacrament 374 Oscillon the name of a Diuell 388 An Owle and dogs heard at the arriuall of the Magician 372 P PAines imposed vpon Diuels 341.342.344.354.360 Paines that accidentally be fall Diuels 321 Much People come from all quarters to the Sabbath and what they doe there 346.377.399 Much people heare the voices that cried in the wood 344.345 Red Pimples found on the veines of the Magician 386 A Pinne put into Magdalenes eare by Belzebub 397 The holy Pix applied vnto Magdalene maketh her to come vnto her selfe 338.340 A Prayer which Magdalene often vsed 311.312 Vpon the Prayers of the blessed Virgin Belzebub leaueth his hold on Magdalenes throat 360 Prayers of the assembly aided to chase away the Diuel 329 Predictions which afterwards happened 366.372.376 Priests be bewitched and why 344 The pride of the Diuell and all wicked spirits 348.353 The Prince of the Magicians commandeth all the Witches in Spaine France and England 340 The principall Diuels are related and named who are in Magdalenes body 323 Proceedings of the Diuell for the discouerie of the Magician Lewes 366.367 Proceeding in the Exorcismes 310 Promise of Belzebub vnto Lewes 373 Promise of Magdalene to cleaue no longer to the Diuell 312 Proofe and triall of the Diuels 320.353.367 Purification the feast of Acoules 311 Q A Question friuolously asked by the Magician touching his markes 378 R Rabafse the Kings Aduocate goeth from Aix to Marseille to fetch the Magician 372 The Rack giuen to Magdalene by the Diuell 373 The Rage of Lewes 337.345.356.368 Raymond Bishop of Arles 389 Three Realities found in Magdalene by father Michaelis 369 Recommending of a mans selfe to God in his aduersities the aduise of father Michaelis 351 Reconciliation doth frustrate the Diuels purposes 359 Relicks applyed vnto Magdalene 369.389 Remedy against witchcraft 344.354 Remedy against the peruersnesse of the Diuell at Exorcismes 333.349 Renunciation which Magdalene maketh of Diuels hell and the schedules 362 Renunciation of Paradise made by the Diuell in behalfe of Lewes 376 Reuerence due to the place of penitence of Saint Magdalene 315.316 Reuelation of the fact not of the time 367 A Ring enchanted and what was found within it 328 The Robes of Eue what they were 349 Rosier the name of a Diuell and his tentations 325 S THe Sabbath not kept in the chamber of Magdalene because of two skulles 390 The Sabbath in what place it is kept and what the Witches doe there 334.346 The Sabbath how many times kept in a weeke 334.335 336 The Sabbath of blasphemy and reuenge 335 The Sabbath kept at Saint Baume 355 Saints aduersaries to the Synagogue who they are 384 Sandrie the name of a Diuell 394 Some Schoolemen hold that Christ Iesus did not deliuer all the soules that were in Purgatory but all the soules in Lymbo he did deliuer 314 The Schedule of the Magician reduced to 16. yeeres 380 The Sexton reporteth to the vicar generall what reliques and bones he had in the Chapell of S. Sauiour 387 Segoyer prayeth vnto God for her that is possessed and what the Diuell said thereupon 395.396 Signes of Magdalens possession 365.366.367.370.371 318.320.369 Signes of Louyses possession 319 Signe of the Crosse chaseth away the Diuels 329.384 Six thousand six hundred and sixty Diuels depart from the body of Magdalene 311 Skulles applyed to her that was possessed 387 Songs at the Sabbath 336 Sorcerers are damned 332 Sorcerers called Tharasques by Verrine 316 Sorcerers buriall 332 Surgeons proue Magdalene 374 A Syrrope brought vnto Magdalene by a woman 384 T TE deum sung with a prayer
betake thy selfe presentlie to renounce God and all other things as before and bequeath thy selfe wholy to the seruice of Lucifer Vnto whom Lewes made answere Why if the markes be found I do not possitiuely affirme this said Belzebub but I say and demand if such a thing should happen wouldest thou endeauour thy selfe to renounce God as formerly thou hast done To which the Magician replied I will renounce him for euer and will for euer serue Lucifer It is worth obseruation that when as at sundry times he recited vnto vs things of the like nature tending to the dismasking and opening of the Magician and we would aske him why hee made detection of these things that did so much preiudice his confederate and seruant he made answere I am constrained thereunto by your Exorcismes when I am with him I make shew of great friendship and seeme ready to do for him whatsoeuer he will command me but when I am here with you I betray him and make a mocke of him Know you not that there are Traytors amongst men and that there is no sinne which a man may commit that is not more amply residing in Deuils or at the least committed by their instigations and suggestions If men be Traytors wee deuils are so tooâ— if men bee proud we goe beyond them also in pride and arrogancy The Acts of the 7. of March being Munday BElzebub still continuing to make the renunciations aforesaid at the time of Masse Magdalene grew hoarse more and more so that she could scarsly speake a word Vpon this there came in by chance a certaine honest Priest an Almner vnto a Bâ—shop vnto whom Belzebub turned himselfe and said behold a true Priest who goeth in good clothes and is not like one of these poore snakes ill fauouredly attired and al to be tattered nay which is more he hath crownes in his purse All which was found to be true the said Priest confessing that he had indeede certaine crownes about him So that it appeareth that the gaudy and soft rayments of Priests is pleasing to Belzebub who is wonderously contented to see silkes and veluets worne by Priests in their owne clothes which they vsually weare but hee cannot endure to see them worne in the Priestly vestments that belong vnto the Altar The Acts of the 8. and 9. of March being Tewsday and Wednesday VPon these two daies Belzebub at the time of Masse did make Magdalene to skud and runne vp and downe the Chapel from one end to the other although she were vpon her knees laughing and making mouthes which was very wonderfull to behold At the Gospell Belzebub held her in and beganne to make his accustomed renunciations as afore said crying and making repetition of them in behalfe of Lewes Gaufridy And Monsieur Perrin a Burgesse of Marseille chancing to come into the Chapel hee disclosed vnto him that his wife was beset and inuironed with a dreadfull troope of Diuels Vpon Wednesday about foure of the clock in the after noone there came a certaine man of Marseille into the chamber where Magdalene remayned of purpose to see her At which very time all the Diuels which were in Magdalens body were in an vprore against the Magician and did endeuoure to expresse their rage by crying and making a noyse as Magdalene reported who affirmed that shee strugled with all her forces to hinder them from making this out-cry so that her face became extreamly red there-with-all as the Reuerend father Celsus Gardian of the Capuchin fathers at Aix and another Frier his companion together with many others who heard this report did rightly obserue At the morning Exorcisme father Francis the Capuchin being assisted by father Lawrence of the same order did adiure Belzebub by the power of God to disclose what the nature of that straÌ„ge sicknes was wherewith father Angel the Capuchin was for the space of foure yeares so grieuously tormented After much renitency and imposition of punishments hee answered that he was charmed at Marseille when he sat at supper in the house of Monsieur de Greau where Lewes Gaufridy and Magdalene were also present where the said Lewes caused the charme to bee put in the said fathers glasse by the inuisible assistance of Diuels which was compounded of many powders and of the bones of young children which they had eaten in their Sabbaths And the said charme did inuade his whole body so that he is not yet able to helpe himselfe and hath no Diuels in his body but without Also one named Cordon sell sick lay bound in his body to the end that a charme which the Magician gaue him out of haâ—â—ed that he had been reprooued by him when he preached at Marseille and lodged in his house about his ouer much familiarity with women might haue the better operation It is a note very obseruable that this day there was a new charme cast vpon Magdalene to breed in her a loathing of eating flesh fish or eggs and of drinking wine to the end that by dis-seasoning and distempering her shee might die for hunger or at the least make retraction of her depositions againâ—â— the Magician And the truth is that as soone as shee to shew her obedience did offer to taste the least bitt of those things the Diuell presently pulled her from the table and racked her in a horrible manner wresting backward her legs and armes and making her bones to crack and grate one against the other and making her fingers crooke sundry ways which indured sometimes for the space of halfe an houre sometimes a quarter of an houre and sometimes an houre And this terrible handling continued till the end of Aprill at what time the Magician fessed the fact There also came much people of the best note in the citty of Aix at the time when Magdalene vsed to dine and sup purposely to see this spectacle One day after dinner a Ladie brought her some drage powder and some Syrope to giue her to drinke but the Diuell would neuer permit her shutting vp her teeth and saying All these things are too too nourishing The Acts of the 10. of March being Thursday VPon this day Magdalene reported to vs that about midnight last past shee being not able to take her rest walked vp and downe in her chamber and vpon the sudden found her selfe circled ringed in by a troope of Diuels who all perswaded her to returne vnto them Vpon her refusall they bad her call to remembrance whether the day before being the wednesday in mid-lent shee and some others had not bequeathed halfe their hearts vnto the Diuell and the other halfe to the Prince of Magicians and whether shee had not done the like by her body Which shee did remember by this accident although formerly shee had not thought vpon the same but hauing many tymes renounced all these Diabolicall donations the Diuels presently vanished away At the morning Exorcisme Belzebub cryed with
a loud voice the Diuell take all Magicians who are the cause of these so vnsupportable torments which I endure for wee might easily perceaue that hee was grieuously tormented by his puffing and fuming and turmoyling himselfe as if hee had been in a hot boyling caldron Then taking Magdalene by the throate as his manner was making shew as if he would strangle her father Anthony Boilletot did put two of his consecrated fingers vpon her throte where-upon Belzebub cryed the Diuel take these consecrated fingers that doe put me to this paine Here is to be noted and experience it selfe doth cleer it vp vnto vs that when a Priest doth put his consecrated fingers in the mouthes of those that are possessed and betwixt their teeth the Diuels dare not byte them and are at a stand as an horse checkt with a bit crying and saying Put other fingers heere and thou shall see how wee will vse them This experience ought to put the Ministers of Hereticks with all their adherents to vtter shame and confusion The Acts of the 11. and 12. of March being Fryday and Saturday THe Magician Lewes did vpon Fryday intreate Monsieur Garandeau and Monsieur Thoron two of the Comissaries to send vnto him Monsieur Gombert Priest of Nostre Dame de Grace and of the congregation of the Oratory that he might confesse himselfe vnto him hauing at that time some glimpse and dawning of that diuine light although afterward there could no great signe of contrition be perceaued in him The same Fryday after dinner a certaine gentleman publickly knowen to bee an Heretick through all the city of Aix came vnto Magdalen and said vnto her Wench take away all these Crosses that thou hast about thee and thou wilt presently be deliuered for all is nothing but imaginatioÌ„s for my part I could wish that al the Diuels which are in thy body might enter and take possessioÌ„ of me this was thoght to be a very rash speech Vpon Saturday Monsieur Garandeau did question Magdalene what those red pimples were which were found vpon the reines and shoulders of Lewes She answered I know theÌ„ wel for euery Wednesday and Friday in the moneth of March the Magicians are marked by Diuels with a peece of hote yron in contempt of the wounds of Christ Iesus In discoursing thus the Diuell who euer since Thursday was silent and had withdrawne himselfe leapes vp into her tongue and said furiously thou makest a discouery of me Being asked who it was that spake she answered It was Balberith who in Scripture is called Baalberith Iudg. 9. The Acts of the 13. 14. 15. and 16. of March being Sunday Monday Tewsday and Wednesday DVring these foure dayes there happened no new occurrents but onely certaine strange gestures and some renunciations as vpon former dayes The Acts of the 17. and 18. day of March being Thursday and Fryday THe Thursday at night because the Sexton of the Cathedrall Church at Aix called S. Sauiour which is ioyning vpon the Arch-bishops house had reported vnto Monsieur Garandean that in the Chapel which is called the Chapel of S. Sauiour and is the most priuate place of all the Church and the most charily kept there was a Reliquary locked with a key where there were many bones decently and reuerently ranked and no man knew what it was but that there was a likelyhood that it might be the Relicks of Saints the said Garandeau was of opinion to haue her that was possessed to be brought thither and to exorcise her in that very place to see the countenance and the portment of the Diuell Being come thither they tooke two skulls one of a lesser size and another greater and applyed them one after the other vnto her that was possessed where-upon she wagged her head from one side to the other and could not stand quyet but euer said take this away The Diuell being many times exorcised to tell what Relicks these were He answered with some renitency they are the Relicks of Bâ—shops would to God that I were as holy as they yet are they at deadly send and enmity with me He that spake this was Belzebub Then he cryed I can indure this no longer I must get mee gone and so he departed as he was accustomed And when the Priests that were there present had giuen thankes vnto God saying Te Deum and the prayer to the blessed Trinity Monsieur Garandeau began againe to Exorcise and applied vnto her the said skulls whereupon shee turned her head heere and there as shee had formerly done saying Touch mee not I doe very sâ—fficiently feele the vertue that is in them Being asked who it was that spake the Deuill answered I am Oscillon that doe now speake for Belzebub is gone to giue the Magician aduise to weepe because it was commonly said that Magicians doe neuer weepe and Magdalene being questioned concerning the same when the Priests had left Exorcising she confessed that when Magicians or Sorcerers would weepe they put the two fingers next the thumbe vpon the two temples of their head and then they fall a weeping presently but not from apprehension of greefe as others doe albeit they see themselues in danger of death but coldly and forcedly so that you shall scarsly see their teares to descend lower then their cheekes Father Celsus Gardian of the couent of the Capuchins at Aix being together with his companion aduertised hereof who did conuerse in prison with the Magician and kept him company all the time of Lent vntill his death remaining with him at night to comfort him to exhort him to repent that so he might dis-engage himselfe from those wicked spirits which should come to visit him for further confirmation of his obstinacy which they did with great charity and mortification God so blessing them that they did not loose their paines but were the instruments of the acknowledgment which he made of his sinnes and of the confessions and depositions which hee afterward set downe these two charitable fathers I say hauing had information heereof did forbid him to put his fingers vpon the said places where-upon his weeping left him But returning to our former purpose Oscillon was adiured to tell whose these two skulls were where-upon he answered thou together with thy Relicks shalt not know this onely thus much I will giue you to vnderstand that they vnto whom these skulls did formerly belong did master the Diuels better then all you looke and you shall finde others also Then they applyed againe vnto her the lesser skull of the two where-upon he said this is the head of an Archbishop who is my Arch. enemie and so the Deuill retired himselfe and would speake no further Magdalene being demanded what she felt in her body when the skulls were applied vnto her she answered that she felt as it were a great flame of fire in her body and that she heard the Deuils speake within her that the lesser skull